Acorns: Windows High-Tide Foghat: Volume Iv

By Joshua Morris

Acorns delineates the future of humanity as a reunification of intellect with the Deep Self. Having chosen to focus upon ego (established securely by the time of Christ), much more beta brain wave development will destroy our species and others, which process has already begun. We create our own realities through beliefs, intents and desires and we were in and out of probabilities constantly. Feelings follow beliefs, not the other way around.

• Language: English
• Publisher: iUniverse
• Release date: Jan 23, 2013
• ISBN: 9781475966916

Joshua Morris

Growing up, all we’ve ever wanted was to do game design. Being fans of a great deal of roleplaying games and looking at nothing but fantasy, our heads quickly started to fill up with ideas of our own. We had no idea we would become authors. Still takes some getting used to. Around the age of eight, we began to make these action figures out of paper and tape. Starting with characters from Dragon Ball Z and Final Fantasy, it sort of paved the way for our creativity and skills to grow. At sixteen, we came up with a simple man who had a chance to show the world what he could do. Thus creating a gateway that allowed the user, whatever he or she dreamed, would come through. My brother and I fed off each other, coming up with different parts one by one and then combining them together. We’re always adding to our story nowadays. It’s forever growing, just like us, as life teaches us something new every day, learning to get inspiration from everything. It helps us keep an open mind.

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Copyright © 2013 by Joshua Morris.

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ISBN: 978-1-4759-6690-9 (sc)

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iUniverse rev. date: 01/11/2013

The Soul’s Code: In Search of Character and Calling, James Hillman: Robert Wright, The Moral Animal: one can insist more than genes and environment form us but clear visualization eludes us as outside perceived physical reality.

W. H. Auden: The so-called traumatic experience is not an accident, but the opportunity for which the child has been patiently waiting—had it not occurred, it would have found another, equally trivial—in order to find a necessity and direction for its experience, in order that its life may become a serious matter.

Robertson Davies, Fifth Business: One always learns one’s mystery at the price of one’s innocence.

Pablo Picasso: I don’t develop; I am.

Edward Hopper: In every artist’s development the germ of the later work is always found in the earlier. The nucleus around which the artist’s intellect builds his work is himself… and this changes little from birth to death.

Joseph Chilton Pearce: Evolution’s End Adolescents sense a secret, unique greatness in themselves that seeks expression. They gesture toward the heart when trying to express any of this, a significant clue to the whole affair.

Edward Wind, An Observation on Method: It seems to be a lesson of history that the commonplace may be understood as a reduction of the exceptional, but the exceptional cannot be understood by amplifying the commonplace. Both logically and causally the exceptional is crucial because it introduces (however strange it may sound) the more comprehensive category.

Sooner or later something seems to call us onto a particular path. Or looking back one senses the hand of fate.

Our theories tend to favor traumas to work through. Despite outrageous fortune, we bear from the start the image of a definite individual character with some enduring traits. The way we have learned to imagine our childhoods may determine our lives more than does our childhood.

Innate image involves the destiny written into the acorn. Finding the image recognizes the call of fate.

Victim is the opposite side of hero.

The daimon given each of us selects an image that we live, carries our destiny, guides us here. [One is one’s soul.] The Christian guardian angel is the Greek daimon is the Roman genius is the call. The Neoplatonists referred to the ochema or imaginal body. Lady luck, the animal-soul, the breath-soul. Psyche doesn’t get into psychology books. The sense of individuality at the core of me. Rebellious intolerance characterizes acorn behavior.

Adlerian theory considers challenges of illness, birth defects, poverty, etc. to stimulate all higher achievements in compensation. Freudian theory considers weaknesses to transform into products of art and culture.

Children defend the dignity of the daimon. We need expand the idea of abuse beyond the sexual-vicious because it abuses the core dignity, the acorn of myth. A person as not a process or a development, reading backward we perceive Gandhi afraid of the dark because the daimon knew of the lathi charges and beatings, that death would ever accompany him on the road.

The study of creativity by Harvard professor of psychiatry Albert Rothenberg rules out intelligence, temperament, personality type, introversion, inheritance, early environment, inspiration, obsession, mental disorder: only motivation proves present across the board (Creativity and Madness: New Findings and Old Stereotypes, Baltimore: Johns Hopkins University Press, 1990).

We often confuse child and daimon, take them as one and the same. We then set hir apart as prodigy, or as dysfunctional troublemaker. A Romantic tradition likes to link genius with insanity. We threaten children with methods that would cure them, the guise of helping programs, pharmaceutical prevention, apartheid segregation (Peter R. Breggin and Ginger R. Breggin, The War Against Children: The Government’s Intrusion into Schools, Families and Communities in Search of a Medical Cure for Violence, New York: St. Martin’s Press, 1994). Diagnosis coupled with statistics as the disease, the viciousness of theory in normalizing developmental psychology appears in the very name of eh thick, lightweight, AMA-produced Diagnostic and Statistical Manual.

Rather than case history the psychologist can read human history; biography rather than biology; can apply alien, tribal, nontechnological anthropology, their stories of human nature, to our culture rather than applying Western epistemology to theirs. Case histories demonstrate more the wrong with psychology than the wrong with its cases. The style of thought of usual psychology affects each of us: drawing its conclusions backward ordinary to extraordinary, taking the ‘extra’ right our of it.

The exceptional as the more comprehensive we may comprehend more about the Deep Self from study of an extraordinary person, a single anecdote as lightening the whole field of vision. We may see disturbance in children less as developmental problems than as revelatory emblems.

The word watch has awake and aware cognate. The Western mind sees things in time, has trouble stopping its clock. Perception change requires falling in love.

Symptoms as accidental belong primarily not to disease but rather to destiny. Phenomenon originally meant something that shows, lights up, appears to be seen.

The most mortal sin of psychology neglects beauty. Social, experimental, therapeutic: lacking aesthetic sensitivity to begin with, these psychologies investigate, explain and account for. Even before life stories exist, lives display as image. The sin of deadening. Neglect beauty, neglect God, lack fun, even less humor.

Looking at ourselves as examples of calling might stop the worry of searching out causes like dogs chasing their tails, bedeviled by why, which conjures up its twin, the devilish how to change.

Thomas Aquinas, Summa theologica: beauty arrests motion. Beauty can cure malaise.

Like cures like: only a theory of life with a base in beauty can explain the beauty that life seeks.

The Connecticut poet Wallace Stevens: . . . the clouds preceded us//There was a muddy centre before we breathed./There was a myth before the myth began,/Venerable and articulate and complete (Notes Toward a Supreme Fiction, in: The Collected Poems of Wallace Stevens, New York: Alfred A. Knopf, 1978).

On the acorn theory: an image forms a life and calls it to a destiny. The image or force of fate acts as a personal daimon or accompanying guide who remembers one’s calling.

The daimon out of step with time motivates, protects, invents, persists, resists reasonableness, offers comfort, cannot abide innocence, can make the body ill, prefers faults, gaps, knots in the flow of life, has affinities with myth, has prescience limited to the significance of the life, not of particulars, has immortality, doesn’t go away; it involves feelings of uniqueness, of grandeur and the impatience of eh heart; it needs beauty, it wants recognition, witnesses, particularly by its caretaker; it anchors slowly, flies quickly, cannot shed its supernal calling, sensing itself both in lonely exile and in cosmic harmony. Metaphoric images are its first unlearned language, which provides the poetic basis of mind, waking possible communication between all people and all things by means of metaphors.

The ascensionist ladder which implies spiritual progress lacks birthing. We normally enter headfirst. The traditions of body symbolism consider the infant soul still amenable to influence by its origins through a soft spot of the head. Until the fontanel and fissures harden. We grow down, and we need a long life to get on our feet.

The grip of small children, the fear, the strain to adapt, the puzzled wonder over the little things of the earth show growing down as difficult. The Jewish Tree of the Kabbalah and the Christian mystical tradition have roots in heaven. Psychological interpreter of Kabbalah Charles Ponce said, the legs remain a mystery, the upper symbols as not as occult as the worldly ones (Kabbalah, San Francisco: Straight Arrow Books, 1973). Virtue involves descent of the spirit, humility, not stuck up.

Ancient psychology usually located the soul around the heart, which calls one to the image of one’s destiny, unpacking which may take a lifetime. Before souls incarnate they pass the plane of Lethe, forget, evidence for which forgetting as pressed into the upper lip where the angel pressed its forefinger to seal one’s lips (Joel Covitz, A Jewish Myth of a Priori Knowledge, Spring 1971: An Annual of Archetypal Psychology, Zurich: Spring Publications, 1971).

The inhuman angel cautions and calls to the ideal, addiction to perfection as the call. Calling proves incommensurable to life, to growing down. The standard modern dilemma: home versus work, family versus career; Judy Garland had an archetypal cross. "The heart’s image requires efforts of attachment to every sort of anchoring circumstance." Symptoms attempt the right in the wrong way.

Childhood has archetypal loneliness, the solitary uniqueness of the daimon. A pool of loneliness, intense waves as aftershocks of childbirth, divorce, death. Pull back and mourn, exiled.

Social, therapeutic, moral and existential ways of thinking about loneliness assume it equates with aloneness and assume it has fundamental unpleasantness. To feel closely into the sense of loneliness reveals the elements nostalgia, sadness, silence, and a yearning imagination for ‘something else’ not here, not now, reminding the acorn of its origins.

Garland’s daimon as Over the Rainbow could never fully grow down. Josephine Baker’s daimon was La Dance de Sauvage. She grew down.

Body, parents, place and circumstance can instruct completion of the image.

Our civilization fantasizes that the behavior of our mother and father act as the primary instrument of our fate. We know about DNA but the mystery of selection remains. The acorn theory suggests that one’s daimon selects the egg and the sperm and the carriers whose union results form one’s necessity.

Philosopher-teacher Krishnamurti as a boy lost his mother but frequently saw her after she died (Pupal Jayakar, Krishnamurti: A Biography, New York: Harper and Row, 1988), demonstrating the blending of the mother’s being with her daimon, which often participates with the child’s daimon.

Our nation loves Mother. The mother myth likes dictators. Biographers tend to mythically enlarge Mother, confusing her archetypal power with the force of the acorn. The parental fallacy fantasizes one-way vertical causality. Animals have angels: as far back as we can imagine cultural history we considered animals the first teachers: of language, dance, ritual, food. Diane Eyer called mother-infant bonding a science fiction (Diane E. Eyer, Mother-Infant Bonding: A Scientific Fiction, New Haven: Yale University Press, 1992). John Bowlby’s Child Care and the Growth of Love states the ideology that our first hours after birth, and birth, determine us (2nd ed., abridged and edited by Margery Fry, Harmondsworth, England: Penguin, 1965). The fallacy as of rearing rather than cultural history and human evolution (David C. Rowe, The Limits of Family Influence: Genes, Experience and Behavior, New York: Guilford, 1993). Hope enters history as trust in continuity fades. Revelation of St. John calls our main myth apocalyptic.

The fundamental value of Dad to the family lay in maintaining the connection to elsewhere. When a child substitutes for one’s daimon one will resent the child. S/He cannot bear reminders: idealism, enthusiasms, sense of fairness, clear-eyed beauty, attachment to little things, interest in big questions. Disturbing the child’s growing down into civilization the father capitulates, resulting in a child-dominated culture with dysfunctional children.

Of the 57 million U.S. children under fifteen years of age more than 14 million live below the official poverty level.

The misplaced concreteness of English philosopher Alfred North Whitehead occurs when we mix up cosmic mythic parents and personal parents. The more one believes one’s nature to come from one’s parents, the less one feels the world as intimately important to one’s story. In other societies an ancestor could be a tree, a bear, a salmon, a member of the dead, a spirit in a dream, a special spooky place. Dysfunctional states attribute to spells, taboo, ritual, bad airs, bad place, an angry divinity, a distant enemy, neglected duty but never to what one’s mother did thirty years ago.

The Fifth Commandment aims to eliminate all traces of pagan polytheism. The text makes clear that these parents stand more than human, act as guarantors of fate (Deut. 5:16). Religion is world loyalty, said Whitehead (Paul Arthur Schilpp, The Philosophy of Alfred North Whitehead, New York: Tudor, 1951).

Four traditional bridges exist: mathematics, music, myth and mysticism. A Swedish folktale of the forests has the enchanting Huldra appear, beckoning a woodcutter farther into the woods. As he approached she turned her back, vanishing. He would lose his bearings and freeze. We believe Huldra’s back has as much beauty as her front. We have reduced beauty to the other three bridges.

Philosopher Henri Bergson concluded that intellect had no suitability for accounting for life (Creative Evolution, London: Macmillan, 1911). The Romantics referred to the quickening soul, psychic reality, which is all over the place, in which the acorn is embedded.

Striking myth seems true and gives insight. Neither thought nor feeling, intuition apprehends immediately, fully without known cogitation or reflective thinking. Intuition perceives images, gestalts, paradeigma. Though certain, intuition may not be accurate.

Cradles of Eminence: three fifths of four hundred famous modern persons had serious school problems (Victor Goertzel and Mildred G. Goertzel, Boston: Little, Brown, 1962).

Tuition seems in many cases to hamper the image in the heart. Tuition, gap, intuition. Perception of the invisible in the child occurred with Truman Capote. The conflicts between school and student show sharply most close to the acorn’s image.

Jung: The Gods have become diseases. "It is impossible to see the angel unless you first have a notion of it; otherwise the child is simply stupid, willful, or pathological."

Cultures in which spirits visit frequently and the world forms a bridge focus upon knowing the visitors and their spheres of action. The psychologist of religion David Miller reviewed these ghosts or Geists (spirits) in our tradition (David L. Miller, Hells and Holy Ghosts: A Theopoetics of Christian Belief, Nashville: Abingdon Press, 1989). St. Paul taught discrimination of the spirits as a sign of spiritual consciousness.

Western consciousness has lifted the transcendent even higher from actual life. Hölderlin and Rilke said the gods and goddesses have withdrawn. Søren Kierkegaard said we need a leap of faith. God is dead, said Nietzsche. Any bridge must have superhuman proportions. Our culture has that kind of bridge in the figure of Jesus Christ.

Centuries of vicious debates have attempted to split the god-man unity: Jesus a divinely inspired man; Christ as God borrowing human shape. The third person of the Holy Ghost glued these incommensurables.

Psychopathology prompts sharper psychological insight than do spiritual ideals and formulae. A negative approach shed, the harshest light. YHWH at Golgotha.

Having learned to see with the eye of the genitals we can’t base attraction in the imagination. Mentoring begins when your imagination can fall in love with the fantasy of another. An erotic component is necessary, as it has been essential to education since Socrates, as it still is, though today either eliminated by computer learning or seen only with the genital eye as abuse, seduction, harassment, or impersonal hormonal need.

The personal ad is Romantic’s dream.

Seeing believes in what it sees, which instantly confers belief to who or what receives one’s sight. Therapy promotes the delusion of insight even as Oedipus asked who he really was. This fallacy builds on the fallacy of acorn as hidden, redeemable only through the mind mirror. Mirrors tell a half-truth. The eye of the heart sees eaches.

The Irish bishop-philosopher George Berkeley: To be is to be perceived, meaning the omniscient perception of God maintains all things.

The twosome feeds the passion of the Western mind; Aristotelian logic and binary. Descartes conceded a third in the middle of the brain, the soul in the pineal. Scientific psychology carves cause into nature and nurture, genetics and environment. The evidence of our feelings and fateful idiosyncrasies even show clearly that something else intervenes in life.

Most of us believe that genes make us as much as God creates us, or economics (Marx), past lives (Hinduism, Buddhism), history (Hegel), society (Durkheim and others). Monozygotic twins have 90 percent concordance in ten physical characteristics. The concordance diminishes with more psychic factors, height, weight and complexion as less than hair color, hairline pattern, blood type, eye color, teeth position, fingerprint ridge count and such. Facial expression and susceptibility to diseases like diabetes, ulcers, breast cancer and hypertension bring individuality more to the fore. Differences in cognitive abilities e.g. memory, verbal fluency, reasoning become even more marked. More than half of the genetically identical pairs of twins are discordant for schizophrenia (Judy Dunn and Robert Plomin, Separate Lives: Why Siblings Are So Different, New York: Basic Books, 1990); Shared family environment is not important.

Creativity appears to have little genetic influence (ibid.). Traditionalism or the tendency to follow authority and to endorse moral standards and discipline seems strongly inherited (Robert Plomin, Environment and Genes, American Psychologist 44 (2), 1989).

The influence of heredity on IQ measurements increases after infancy, up to mid-childhood (Robert Plomin, J. C. De Fries and G. E. McClearn, Behavioral Genetics: A Primer, New York: W. H. Freeman, 1990). The evidence seems to say that the heritability of IQ rises as one ages, all the way from early childhood to late adulthood (Richard J. Herrnstein and Charles Murray, The Bell Curve: Intelligence and Class Structure in American Life, New York: Free Press, 1944). Heritability appears to decline in early adolescence (Behavioral Genetics).

Eleven thousand identical twins incarnate yearly in the U.S.

Emergenesis bases partly on the data of genetics traits that do not run in families yet appear in the tastes, styles and idiosyncratic habits of identical twins reared apart (Bard Lindeman, The Twins Who Found Each Other, New York: William Morrow, 1969). Dizygotic twins studied separated in infancy seldom produced coincidences as monozygotic adults at their first reunion finding they both use Vademecum toothpaste, Canoe shaving lotion, Vitalis hair tonic and Lucky Strikes tobacco; two captained volunteer fire departments; two designed fashions.

What does IQ score? What psychological meaning does test have in various social communities? If the acorn often resists compliance with socialization would it not single out the IQ tests?

The inhibitory effect of genes on each other we call epistasis. Plato called this luck of the draw Ananke. Tyche and Moira personify fate.

Identical twins accord in all styles of love, personality domain and genetic factors, except for one: mania. This seems to imply an independence of the heart. The explanation as not genetic, the research model allows only the environment as an alternative. Jungians speak of the projection of the archetypal anima and animus (Emma Jung, Animus and Anima, Dallas: Spring Publications, 1979). We cannot reduce these figures to the supposedly environmentally formed love map (John R. Haule, Divine Madness: Archetypes of Romantic Love, Boston: Shambhala, 1990; Jan Bauer, Impossible Love—Or Why the Heart Must Go Wrong, Dallas: Spring Publications, 1993). Plato considered mania an intervention of Aphrodite and Eros. The manic moment of romance feels fateful.

Romantic love involves fantasy (Ellen Berscheid and Elaine Hatfield Walster, Interpersonal Attraction, Menlo Park, NJ: Addison-Wesley, 1983). We never seem able to get over the obsessive dependency of manic romantic love. Romantic love provides a psychological mirror (Nathaniel Branden, A Vision of Romantic Love, in: The Psychology of Love, Robert J. Sternberg and Michael L. Barnes, eds., New Haven: Yale University Press, 1988): the mirror not of similarity but mania seems to require a romantic agony, difference takes wrenching distortion.

This intoxication with self-importance suggests romantic love to promote the growth of individuality (Susan S. Hendrick and Clyde Hendrick, Romantic Love, Newbury Park, CA: Sage Publications, 1992).

Daimonic shredding of the love map goes off the map. Behavioral science considers human pairing as inherently random (Lawrence Wright, Double Mystery, The New Yorker, August 7, 1995). The fire of the autonomous genius lights up precisely the companion required.

We can also fall for a place or a work. Enchantingly one has the sense that one could spend the rest of one’s life with _____; similarly not only life but one’s death seems called here. The heart-to-heart meeting of images, imaginations.

Robert Plomin: Genetic effects on behavior are polygenic and probabilistic, not single gene and deterministic (Environment and Genes). Monogenic causes lead to drugged behavior. Correlating brain areas with large emotional and functional concepts rationalized the violence of lobotomy form 1930 into the 1950s.

Deep ecology admits the environment as ensouled, animated, meshed with us. The world looks after us, nurtures, wants us around. One finds the psyche-world split increasingly difficult. One can no longer have surety of psyche in me or whether I live in the psyche as I do in dreams, in the moods of the landscape, in music heard so deeply/That it is not heard at all, but you are the music/while the music lasts (T. S. Eliot, The Dry Salvages, in: Four Quartets, London: Faber and Faber, 1944).

Necessary nutrients besides chance evocations of the early imagination include parental fantasy about the child, odd fellows and peculiar ladies and courtesy given to obsessions.

We cannot expect primary caretakers to see into the acorn. Parents provide security, a place for regressions. A main seduction of early love, and early therapy, arises from the desire to meet a person who can… see you. The mentor provides specialized knowledge and the lore of a tradition. The mentor relationship fails mainly because of the younger person’s wish for caring personal fathering or mothering (Daniel J. Levinson, The Seasons of a Man’s Life, New York: Alfred A. Knopf, 1978). Books can mentor; initiate.

When one loves someone, fantasies, anxieties, ideas fill one. Children need more than unconditional positive regard, the worst atmosphere for one’s daimon as perhaps parents having no fantasy whatsoever about one. The parental fantasy forces the child into opposition.

Mary Watkins, Invisible Guests: The Development of Imaginal Dialogues (Hillsdale, NJ: Analytic Press, 1986). Imagining demands absolute attention. Play is a child’s job. Obsessive, repetitive, exhaustive: give the courtesy of knocking before entering.

Perhaps we address the German doppelgänger as twin within one’s own room when we talk to ourselves. The Inuits speak of a soul that comes and goes, inhabits things, places, animals (Åke Hultkrantz, Conceptions of the Soul Among North American Indians, Stockholm: Statens Etnografiska Museum, 1953). Anthropologists speak of a bush-soul, of Australian aborigines. Folks often consider twins ominous: tales tell of the sacrifice of one in order that the mortal one can fully enter life. Do nicknames recognize the dopplegänger?; middle or double names to catch the manna of a dead namesake or celebrity. Nicknames level the ground. The little elf, cucullus, smallest sister of twelve, have moxie. Many cultures must carefully dispose the placenta lest it enter one’s life.

Sleeping, in alternate states of being, fasting, in solitary confinement or when death seems imminent the other may visit, the eternal twin not in time holds all at once re the whole life passing in review in crisis.

These phenomena appear in drug-induced dissociations, multiple personality disorders, illness, childhood imaginary friends, parapsychological phenomena, personae, active imagination and in unexplained hypnogogic visions during surgery (OOB).

Biography that sticks to the facts as closely as it can finds ever clearer traces of the invisibl… . A constant play occurs between importance and humility, reflected in mania and depression. The disguises and boastings fear loss, colonization, that biographical images captured might walk away with the soul.

The pull of purpose, telos has intention, comes with force, usually appearing as an unclear urge. The acorn seems to follow the sort of limited pattern of eat first, talk later. Indeterminate determinism. As opposed to telos, teleology presumptuously pronounces purpose. Freud disallowed psychoanalytic practice to become teleological. The acorn acts less as a personal guide with a sure long-term direction than as a moving style, an inner dynamic that gives the feeling of purpose to occasions.

The craft of growing down in wisdom watches. Philosophy as the love of little corrections, integrating what does not fit; saving the phenomenon from theoretical trajectories. Some accidents swamp the boat, leaving the form or acorn with an open gestalt, a broken rudder; other souls seem to work with it.

"Plato cites only two great cosmic forces: Reason (nous or mind) and Necessity (ananke), which usually conflict, the mind as the last faculty to submit. Mythological images and pathological problems refer to each other. Angina and anxiety" derive etymologically from anake. Truer to one’s daimon, closer to the death of destiny. What might have been and what has been/Point to one end, which is always present (T. S. Eliot, Burnt Norton, Four Quartets, London: Faber and Faber, 1944).

Hitler’s possession: a bad seed in a personality that had no doubts, no resistance. In our psychopathic age we should suspect anyone who rises to high station.

Rigidity accompanies the iced heart. Adolf could simply not change his mind or nature, wrote Waite of four periods of his life (Robert G. Waite, The Psychopathic God: Adolf Hitler, New York: Basic Books, 1977).

The daimon as long associated with fire, Hitler used it for his demonic work.

The archetypal power of Hitler’s wolf identification lies at the root of the cold war and the East-West division of Europe. Many widely separated cultures place the wolf among the nefarious death demons.

Obsessive anality accounts for rigidity and sadism. If the anus comprises the erogenous zone the harbors bad spirits, anal obsession keeps the demonic present.

Six women intimate with Hitler killed themselves or attempted to. Did they intuit that they had loved a devil? (Werner Maser, Hitler: Legend, Myth and Reality, tr. Peter and Betty Ross, New York: Harper and Row, 1973).

A circuslike atmosphere included freaks, who in many cultures still carry a sinister underworld image. But Hitler lacked the humus and humility of humor. Humor fosters self-reflection, distances self-importance, proves essential to growing down.

Out of step with time he felt trapped by it; identified with figures of another era: Frederick the Great, Christ, Bismark.

Did his compelling eyes reveal the utter absence of soul? Utter conviction: sign of the demonic. He uncannily avoided death in numerous battles. Appreciation of a season for everything does not apply to the Bad Seed; time furthers growing down; manic inflation brooks no interruption. He had a mystical sense of luck, rage at being blocked and a paranoid demand for loyalty. Raptures, moments of estrangement, call to transcendence, fear of powerlessness.

Careful rationalism defends against the Bad Seed. Eight major models explain the Bad Seed: early trauma, heredity, group mores, choice as determined by a pain-pleasure ratio re Jeremy Bentham and again in James Q. Wilson and Richard Herrnstein as punishment-reward (James Q. Wilson and Richard J. Herrnstein, Crime and Human Nature, New York: Simon and Schuster, 1985), karma and zeitgeist or history of the world, the shadow—five of the Ten Commandments prohibit against theft, murder, adultery, lying and envy; Hitler, obsessed by it, strove to purge it but could not admit it in himself, perceived its projected form—lacuna—Adolf Guggenbühl-Craig theorized a missing eros (The Emptied Soul: The Psychopath in Everyone’s Life, Woodstock, CT: Spring Publications, 1996); Catholic theology’s privatio boni or deprivation of goodness, and finally, the demonic call—the father of Jeffrey Dahmer, Lionel, assumed a participation mystique, awakening in his own youth to dreams of murder that seemed real; like Hitler terrified awake and shaking by perhaps the devil himself (Hermann Rauschnig, The Voice of Destruction, New York: Putnam, 1940), Andrei Chikatilo would shake violently, uncontrollably seized, he confessed, in an animal fever, only vaguely remembering some actions.

Innocence seems to ask for evil. Demonism arises not because of sexual dysfunction but through dysfunctional relation with the daimon, megalomania. We can define psychopathy as concretism. Tribal peoples usually take care to keep alters movable, architecture, visions otherworldly. Growing down shifts the focus of the personality from the single-minded egocentricity of the daimon into common humanity, which we cannot force upon youth but must first admit the acorn as the most deeply driving motivation, especially in a young life.

Building the personality beyond strengthening the ego or cultural and moral education, prevention of the Bad Seed would redress the balance between the psyche’s weakness and the daimon’s potential. Prevention may not restrict not admonish. We need to encourage slowness, which ‘doing time in the cooler’ intends.

Single-track obsession, monotheistic literalism, makes the seed demonic. Action repetition describes ritual. Society needs rituals of exorcism and of recognition re Athena found an honored place for the Furies midst Athens. These rituals see the daimon in the demon.

The U.S. willfully insists upon innocence, evil only as other.

Musicians often hear the call first. The Platonic myth puts souls into jobs but character means the way one does it. Heraclitus: Character is fate. As above, so below. Soul as singular specific, mediocrity involves social statistics.

Among North American native peoples we find the acorn as yega (Coyukon), an owl (Kwakiutl), agate man (Navaho), nagual (Central America and Southern Mexico), tsay-otyeui (Santa Ana Pueblo), sicom (Dakota). They may attach to a person but not merge with the self: the native acorn belongs to the ancestors, the society, the animals, and its power invoked for crops, hunting, community, inspiration, health.

The ancient world knew daimon and the soul as of a middle region (metaxu). Behavior makes soul. Deep personality structures particularly resistant to change psychology calls character.

The essence of U.S. character: innocence-denial-belief, against awakening sophistications. The virtues of mediocrity—disciplined energy, order, self-control, probity, faith—comprise messengers of the devil they would overcome.

Neither nature nor nurture give equality so where do we get the idea? We can only deduce it from uniqueness, the logic of eachness. Each brings a specific calling, upon which acorn democracy rests.

Tree and truth are cognates.

Mediterranean antiquity and elsewhere considered honey soul food, god nectar.

Robert Graves claimed the Dodona priestesses, and Gallic Druids, chewed acorns to induce prophetic trance (The White Goddess: A Historical Grammar of Poetic Myth, London: Faber and Faber, 1948).

Some ancients considered spermatikoi logoi or word-seeds as present from the beginning, a priori that gave form to each thing.

A Scandinavian tale: the old giant Skrymir slept under an old oak. Thor hit him on the head with his hammer. Skrymir woke to as if a leaf. Hit harder he woke as if to an acorn. Hit even harder Skrymir roused himself from sleep, said birds must have dropped (Jacob Grimm, Teutonic Mythology, 4th ed., tr. James S. Stallybrass, London: George Bell, 1882-1888).

Morphology: in German, Eichel means acorn and glans; gland in French; glans in Latin; balanos in Greek; bellota in Spanish. Etymological relations: acre, act, agent, Old High German akern (fruit, produce)—fulfilled fruition, to guide, get going, agenda, agony, that which is cast or falls, to fling, case, ballistic, ballet. The acorn theory seems to speak the language of the puer eternus archetype (James Hillman, ed., Puer Papers, Dallas: Spring Publications, 1980). The puer contains a terrifying, even toxic bitterness.

Darwinism: A Time for Funerals, Norman Macbeth: circular or tautological reasoning as of the phrase survival of the fittest, natural selection proves more difficult.

Macbeth, Darwin Retried: An Appeal to Reason, Ipswich, MA: Gambit, Inc., 1971.

Zoologists would not contend that all surviving animals have good engineering design nor that those extinct had design flaws. The criterion of good design involves survival. Professor Ronald H. Brady of Ramapo College has an article in Systematic Zoology (December 1979) that seems to destroy the present conception of natural selection.

Neo-Darwinism or the Synthetic Theory as a vague conception joining Darwinism and Mendelian genetics has detailed formulation. Goldschmidt in 1940 proposed on the seeming impossibility of explaining evolution on the basis of tiny cumulative steps that large sudden mutation must exist. However, the sudden appearance of a new form would not likely survive and would not reproduce. Goldschmidt had practically no evidence but the Synthetic Theory and the fossil record offered nothing. Any species has great but limited flexibility. At some point they either go sterile or snap back to the original form.

Stephen Jay Gould and Niles Eldredge proffered the notion of punctuated equilibria, which recognizes stasis in the fossil record yet new forms appear. Off-stage, then, occur short bursts of rapid evolution, which plant or animal then reappears on stage and remains static. It cannot have all happened that way, called the Sewall Wright Effect, genetic drift, or the colony principle, or the founder principle.

Macroevolution remains in the condition it had in Goldschmidt’s time. Gould and others offer only a faint hope for epigenesis. The leap forward would not have occurred among the mature specimens of any species. It would have had to be caused by a change in the ontogeny, which is the embryological gestation period. Prick an embryo with a pin early on to create a strange product that lives short and does not reproduce.

An enormous number of plants and animals, the persistent type or living fossils, have not changed e.g. Limulus the horseshoe crab, the plant Lycopodium, the fish Latameria. Thinking in the 1960s posited a stable environment. Simpson acknowledged stable environments as nonexistent. Then the discovery of the process of electrophoresis in the 1960s allowed testing of the flexibility of the genotype. Lewontin and Selander and two other people about 1970 put Limulus through the electrophoresis treatment, finding the crab to have as much elasticity as any other species. Then another team found Lycopodium to have no rigid genotype.

In fact no experiment or criteria exist for rigid genotypes.

Lewontin said about 1974 that population genetics had contributed nothing to evolutionary theory. Bateson told Macbeth his opinion of natural selection as poppycock, creationism as not a bad idea.

Biologists seem to recognize forms as specialized, which way one stays or one goes a little bit further in the same direction, one doesn’t produce new forms. In Macbeth’s book he started with Dr. Broom in South Africa, Julian Huxley endorsed it, people don’t dispute it, but nobody draws conclusions. Towards interviewer Clifford Monk, which interview became Macbeth’s Darwinism, said Macbeth’s suggestion implicitly contains the notion that if only wo/man has an unspecialized form, then all future evolution must arise through hir. [The larger brains of Cetacea also have sentience.]

Macbeth noted Gould to have delved into a line of thought tracing largely to the Dutchman Bolk, who noticed newborn chimpanzees as looking like little old men. Fetalization considers humans to have a close relation to the chimpanzee but has vastly prolonged the fetal stage of the chimpanzee, a stage which retains throughout a lifetime. Wo/Man seems to Macbeth the archetype of all these animals. But the whole profession always thinks of wo/man as the culmination of evolution. They recognize wo/man as not specialized and primitive in many ways. Dramatist Robert Ardrey studied biology carefully and presented fluently: wo/man as primitive. Human fossils appear late as to appear to rule this out; a maze of contradictions.

Specialist in scientific theory, Sir Karl Popper called Darwinism a metaphysical research program.

The notion of genetic drift, the Sewall Wright Effect, bothered Macbeth from the start. Seeming nothing in the fossil record, they conceived the notion of changes in some pocket of the hills of a small isolated population of perhaps two hundred. Hit by a mutation, instead of large-population swamp-out it spread through the two hundred, who got hit repeatedly, and after 50 million years the population came out of the hills as a new species. They invoke this to explain a great many situations. Simpson, Mayr and Dobzhansky condemned it.

Carl Sagan could explain anything you want. Hull remarked that the cladist, who have skepticism about Darwinism, gives us little information but high reliability. Family-tree people give more information but less reliability. The evolutionary scenario gives an enormous amount of information with reliability declining almost to zero. The cladists don’t believe evidence exists demonstrating one animal turning into another by micro stages. This irritates the propounders of the Synthetic Theory. Mayr and Gould felt it to undermine their position, which it does.

Go through hundreds of evolutionary tree maps, one will find maybe half a dozen with the same distribution. Darwin and Philip J. Darlington and others have traditionally given the reason as a matter of how animals or plants get to their later localization. Croizat despises this. Their view led them to construct land bridges and to raft animals across the ocean. Darlington explained the porcupine in central Asia and in North America by a male and female rafted on a log across the Atlantic, which becomes arbitrary and ridiculous. Croizat said so far as he could see they all had universality, cosmopolitan, rather than starting at a particular location. Some die out with similar patterns, and they vicariated into new species and new habitats.

Malthus greatly influenced Darwin and Alfred Russel Wallace, codiscoverer of natural selection. Malthus’ doctrine believed population to tend to increase until the supply of food depleted leads to overcrowding, war, famine, pestilence and everything else. Ornithologist David Lack in England wrote that animal numbers regulate almost entirely by food supply plus climate and other material factors. Robert Ardrey found many field observers to show little actual dependence on food supply. The animals self-regulated. Certain fish want a certain male-female ratio and not too many in a given environment. Too many in an aquarium, they eat up the surplus. Lengthening the gestation period and the intervals between calving occurs among elephants based on forage. Snowshoe hares sometimes increase fantastically in numbers and suddenly all die with nothing wrong as if a group soul or archetype said too many although they had plenty of food. Macbeth suspected this to play a role with the lemmings. Malthus’ materialistic view of food supply does not prove to occur in nature at all.

(mhtml:file://C:\Documents and Settings\OwnerDesktop\Controversies-Neo-Darwinism and Creationism, 4/2008): Darwin in Origin wrote of inherited modification in domestic animals e.g. young shepherd dogs knowing to avoid running at sheep, chickens without fear of cats or dogs, ostriches that cannot fly but kick predators.

Neo-Darwinism synthesized natural selection and genetics.

Darwinian evolution places organism not DNA as focus, neo-Darwinism is reductionistic.

Walter Elsasser: organismic selection: embryo mimics ancestors; includes choice to follow species memory or not.

French researcher Miroslav Hill studying hamster cells withstanding a toxic drug found exposed cells which survived shared adaptive information with the unexposed cells in physically separated cultures. Relatives benefited from siblings. Hills concluded genetic information as complemented by long-distance adaptive information.

Parallel evolution such as mammal-marsupial resemblance neo-Darwinism proposes as entirely from environmental similarities. Adaptive information between similar species more reasonably explains almost perfect alignment. Virtually identical wolves, squirrels, moles and jerboas emerge independently on separate continents.

Plants inheriting mutant DNA from parents can demonstrate the wild type trait from grandparents. An RNA backup copy was assumed but possibly not all inheritance is molecularly mediated.

Recapitulation proves problematical for neo-Darwinism. Its persistence in utero signifies inheritance to result not so much from malleable genes but species-wide memory.

Embryologist Paul Weiss: chaotic molecular reactions occur across the cytoplasmic sea; only the overall pattern of dynamics remains predictable of cytoplasm and substructures.

Weiss: mechanistic components such as DNA replication maintain order at the level of the whole (protein, membrane, cell, organ, etc.) but do not control it.

Scientific American reported top-down modeling to yield better results than genetic determinism.

Weiss: genes influence but do not totally program development; account differences not the general pattern of similarity.

With genetic determinism for what reason does organic structure emerge first at the body level and descend by steps to specific tissues. For what reason does embryogenesis begin indeterminately.

Key to cellular organization into organism as not copying a strand of nucleic acids but the position of a cell with siblings. An edge cell of embryo more likely individuates a skin cell than an alveolus, both with identical genes. A field effect.

Sheldrake discovered morphic resonance, which we find in animal behavior. Rats negotiate a water maze faster, birds pop milk bottle caps, humans outscore predecessors in IQ, better at taking similar tests.

Sheldrake contended psychic ties exist between pets and humans as a field effect of the sort coordinates cells and tissues within bodies.

Rigorously controlled experiment supports trans-species bonds.

UC Berkeley professor Harry Rubin: penicillin production in the Aspergilla mold involves possible gene couplings beyond the power of any computer.

Lessons from the Living Cell: The Limits of Reductionism, Stephen Rothman (New York: McGraw Hill, 2002); Reflections on a Theory of Organisms: Holism in Biology, Walter Elsasser (Baltimore: Johns Hopkins University Press, 1998 [1987]).

Toads and Toadstools: The Natural History, Folklore, and Cultural Oddities of a Strange Association, Adrian Morgan: Robert Graves traveled to Oaxaca entheogenic fungi under the auspices of Maria Sabina.

Pliny, Natural History (XVIII, 73): carry a frog around a field before hoeing in order to ensure fertility; bury it in an earthenware vessel at its center. Huge numbers of frogs and toads breeding at set times of the year, roughly the vernal equinox in Europe, widely associated them with fertility.

Amanita muscaria grows on birch and pine hosts and an aberrant colony was found on beech.

Sedna was guardian of the dead for coastal Inuit.

Indo-European groups share the language element pong or pang in association with intoxication.

Plains Indians strung Lycoperdon pyriforme puff balls on shamanic necklaces. In Canada the mushroom was used to arrest sleep. European specimens seem to induce powerful narcosis prior to wakefulness. Mendocino County shamans used Lycoperdon species. Many groups value Datura species for shamanic visions.

The Aztecs use mushrooms religiously and recreationally. Teonanàcatl means flesh of the gods.

Anthropologist Wade Davis commissioned a sample of powder used to render people zombies. Rubbed on chimpanzee abdomens it rendered them comatose, metabolic rates as negligible and the powder to move muscles lost. Bufo marinus was an ingredient, suspended animation as caused by puffer fish skins containing tetradotoxin, claimed of the European newt Triturus marmoratus.

Mushroom stones and toad-effigy bowls in burials suggest mushrooms and toads as emblematic of the afterlife or underworld for Aztecs and Mayans. The Cauacs associated frogs and toads with lightning. The Old World links lightning and thunder with toadstools which latter are associated with amphibians. Much bear reverence exists among American tribes having frogs and toads in creations myths. Many cultures conceived toad or frog as shamanic animal. Much of North and South America linked toad with the fertility and seasons.

Based on Morgan’s experience the A. muscaria experience can last as long as nine hours. Images do not extend beyond whirling lattices of color enshrouding one’s visual periphery. Mushroom juice absorbs through the skin. Three dried caps or more gives a strong experience. Somnolence alternates with feelings of unlimited energy and strength. Sweating, flushing and occasional burning inside the nose. Eaten raw the alteration becomes more pronounced with deep brief sleep broken by mental agitation. Raw fungi induce nausea and belching. Dried fungi arrest sleep. Fly agaric does not diminish creative faculties. Neck and body muscles are tight and painful next day as if over-exercised. Irrational and seemingly irrelevant thoughts surprise one. Drinking half a pint of her urine gave stronger effects the following day.

Age fifteen Morgan was spiked with datura one summer night. At first feeling as if insects crawled under her skin and noticing flickering peripheral vision shapes she avoided being noticed down a dim alley. An Irish wolfhound mutated into a cat which dissolved into two dock leaves as she went to stroke it. She sat in a field against a tree knowing her mind to be altered. Bushes became figures talking inaudibly. A friend’s head on a branch. Two giants clubbing each other in and out of a tree.

Unlike indole based entheogens, scopolamine yields a disturbingly real experience. Morgan knew she was hallucinating yet part of her was willing to accept the images as authentic as if an alternative plane. All of her hallucinations related to people known or familiar images.

Modern followers of Krishna consider things growing in earth unwholesome e.g. garlic, onions, tubers, sometimes extending to fungi.

Hindu and Buddhist deities and bodhisattvas sometimes hold a giant parasol (world pillar and sky disk). The pre-Buddhist world stood on the back of a turtle and a world pillar held up the sky. The Mongol lamas claimed the world to rest on the back of a frog. Sanskrit chattra means parasol and a mushroom.

Northern India calls Agaricus campestris mokshai (liberation) and believe it medicinal. Aldous Huxley’s Island described an imaginary Indian island with initiates to the hallucinogenic fungus moksha-medicine.

The Codes of Manu (c. 1,000 B.C.) explain karma, give guidelines for living, claim reincarnational punishments for miscreants and give the punishment for stealing linen as rebirth as a frog. Flax (linen) originates in swamps.

None of the sutras of Buddha were written during his lifetime. The apocryphal texts the Jatakas describe Buddha’s former incarnations as supposedly revealed under the Bodi tree at Buddhagaya and gained enlightenment; Buddha was twice a frog.

A supposedly Buddhist story from Nagaland in northeastern India has the youth Somdoon live with his mother. He swaps food for whetstone, enraged mother throws it at his knee, from which springs a frog. The mother dies and the frog prepares a feast of rice, fish and meat, enough to feed everyone, in three eggshells. Frog is the father of the sun. He lures Yangmoosalem, daughter of the sun, to come to earth to marry Somdoon. Upset by her scrawny fiancé she cries, causing flood. Refusing to marry causes drought. Frog makes Somdoon handsome, Yangmoosalem marries him, the frog becomes a handsome man and disappears.

Frog is quick-witted trickster in Tibetan folklore.

The entheogenic Copelandia cyanescens has been cultivated on cattle or buffalo dung for native festivals in modern Bali.

In Vietnam the toad heralds the rains and is uncle of the sky god; symbol of success.

China may have utilized mushrooms since the Neolithic Yangshao culture c. 4,000-5,000 B.C. The first written records of fungi date to the Han dynasty c. 206 B.C.-220 A.D.

Chinese medicine utilizes Ganaderma lucidum, which contains triterpenoids.

The cap of Psilocybe semilanceata is hygrophanous, darkening when wet.

Japanese waraitake and maitake: laughing and dancing mushrooms. A waraitake is Panaeolus papillionaceus, employed for hallucinations in Portugal. A laughing mushroom is ô-waraitake, Gymnopilus junonius, of which Morgan found two caps lightly fried to combine elements of psilocybin and muscimol effects. Fresh fungi had no effects on other occasions. It may be the oak-growing mushroom said in a Greek text to cause clairvoyance.

Bis-noryangonin in America involved glorious color visions and sounds, sometimes giddiness and laughter, sometimes abdominal distress and headache. Morgan had enhanced color vision, colors floated off objects to hang in the air and euphoria. She never suffered nausea or stomach cramps.

Two laughing mushrooms belong to entheogenic genera. Panaeolus and Psilocybe species contain psilocybin or psilocin and the former metabolizes into the latter.

The Chinese Taoist toad as Moon was Chano-O who drank the potion of immortality granted her husband the excellent archer Yi. Some representations of the moon-toad show the ling-chih (Ganoderma lucidum) growing out of the creature’s head.

Shang dynasty c. 1700 B.C. artifacts include frog or toad effigies. The toad-Moon link may date to Shang. The style of Shang art motifs as found in northwestern American cultures may both derive from birch bark art of northeast Asia. Cracks in heated incised bones and tortoise shells were read.

Yi visited his wife on the fifteenth day of the month, brightening the Moon. In some cases the toad on the Moon had three legs. The toad was associated with poisons. Rituals on the fifth day of the fifth month, the double fifth, would purify the venomous toad, centipede, snake, lizard and scorpion. Toad poison was used medicinally in China for three thousand years, dried and crystallized into disks threaded for storage and sale.

The Pentsao Kang Mu 1596 A.D. pharmacopoeia squeezed a freshly white secretion from between and behind the eyes, gathered on oil paper. Or stuff the mouth with garlic and paper and scrape the skin with bamboo sticks.

Toad venom as oil, gama-abura, is an ancient custom that heats toads in earthenware pots, still practiced in the region of Tsukuba, Ibaraki-Ken. Reputedly aphrodisiac, increased blood pressure from buforgenines and bufotoxins may cure some flaccidity.

The sennin in Japan and the hsien in China are spirits or local deities who for the most part inhabit mountains. The wise, beneficent gama sennin with shamanic attributes lived with a giant toad possesses the secret of immortality; in some instances Kosensei (sensei = teacher) is warty and lacks skin. One netsuké is bearded and bald.

Ghosts in Japanese folklore sometimes appear as snakes, frogs and toads.

Frogs in Australian rock paintings almost certainly symbolize rainfall and fertility.

The Kuma of the Waghi highlands of Papua, New Guinea have a cult of Boletus and relatives and Russula specimens boiled. Roger Heim found Boletus manicus to give colors similar to psilocybin. Heim and R. Gordon Wasson witnessed the cult in 1963. Wives often fake intoxication to vent.

The Egyptian goddess Heket was depicted with frog or toad head, presided over the fetus and childbirth. An ancient tradition has Heket’s consort the ram-headed Khnum, associated with the Milky Way, who created the universe from an egg of Nile mud. A tradition from Hermopolis considered frogs to exist before the beginning of time as four male beings who with four snake counterparts comprised the Ogdoad, which created Atmu, primordial deity who spit or masturbated Shu and Tefnut, the first gods.

Neoplatonists seem to have experimented with altered states of being. They adopted the frog as symbol of rebirth with the arrival of the early Christians.

A frog in a Zulu story helps a girl escape her abductress cannibal women by swallowing her and carrying her across the river to grandmother’s.

The eboka cult of Gabon uses the root of Tabernanthe iboga to see ancestors.

A slate Palette of Narmer from Egypt c. 4000 B.C. in the British Museum, commemorating the unification of Upper and Lower Egypt, has a female figure seemingly carrying psilocybin or related fungi.

Psilocybe cubensis grows in southeastern states. The Pacific Northwest hosts P. Baeocystis, P. Cyanescens and P. Semilanceata (liberty cap). Quebec has P. Quebecensis. "Panaeolus subbalteatus is a common grassland species of temperate climes." The Southwest, northern California and Washington utilize Amanita muscaria, sometimes only eating or smoking the skin.

Evolution of the human brain and personality occurred in small, socially responsible units. Some forms in Stone Age rock art from South Africa and Europe may represent entheogenic visions.

The Lascaux caves in southwestern France were painted 17,000 years ago. [Gurdjieff, adamant but mistaken, dated the art as 8,000 years old at the maximum (William Patrick Patterson,

Voices in the Dark).] Some rock art of the San in southern Africa dates back 10,000 years earlier than the Lascaux images.

South African archaeologist David Lewis-Williams and colleague Thomas Dowson theorized Lascaux’s abstract images as of trance. Low-intensity trance produces entoptic fractal and geometric tesselations that meld with the environment or hover.

Zeus took the guise of a shower of gold to impregnate Danäe shut up in a tower conceiving Perseus. The shower may allegorically refer to the Perseid meteor shower. Robert Graves linked Perseus, as king of Argos, with toads; the town emblem is a toad.

European magical practices associated toads with fireplaces and chimneys perhaps because light strongly attracts toads.

A compound from the Australian tree frog Litoria caerulea, caerulein, Japan injected in schizophrenics, giving a month without symptoms.

Pharmako/gnosis: plant teachers and the poison path, Dale Pendell: green gnosis over logos as pharmacognosy experientially studies. In the dialectic, poison is the antithesis. Lao-tzu: we cannot define the true way. Some study enlightenment, the left-hand poison path studies illusion like a meandering stream.

Plants, placenta of animal life, were first of Earth’s creatures to establish e.r. contact, beyond sulfur vents and acid radicals in bedrock and seafloor ruptures, intelligence collectors, electron transfer chains up an entropic pathway, through latent complexities of space, a shamanic balancing act at 1 A.U.

Plants represent seamless suchness immediacy.

Ololiuhqui, Nahuatl for Turbina corymbosa seeds (the round ones). Ergine (LA-111; d-lysergic acid amide), isolysergic acid amide and half a dozen related compounds of various toxicities exist in morning glories. Ergine has about one-twentieth the potency of LSD (d-lysergic acid diethylamide) which replaces the two protons of the nitrogen by ethyl groups; threshold dose is 500 micrograms to one milligram (Ott) (2-5 mgs. According to Hofmann).

Mesoamerican Indians ingested ground seeds soaked in water for a few hours and strained, for divination. The Mixe, Zapotecs and Mazatecs currently prepare the seeds this way. One theory is that only the water-soluble psychoactive alkaloids are extracted, straining the more toxic oil-soluble alkaloids.

Morning glories (Ipomoea violacea) have about five times the potency of ololiuhqui. Hawaiian baby woodrose seeds (Argyreia nervosa) has five times the strength of I. violacea. Other Ipomoea species vary widely in alkaloid content.

Argyreia nervosa: 4-5 seeds, 10 as high. Tlitliltzin is Nahuatl for Ipomoea violacea: 7-13 seeds of some Mexican varieties. North American varieties: 200-400 seeds is common.

Hofmann claimed by self-experiment that LSA acts as a narcotic-sedative as much as a hallucinogen.

Many have cramping or nausea after ingestion probably from lysergine alkaloids; LSD can also have this uterotonic effect. The remedy for cramping is laying supine. Effects begin in thirty minutes to an hour, lasting four to six or eight.

Indigenous people of Oaxaca use various Ipomoea species and ololiuhqui for divination and curing even as had the Aztecs.

Ipomoea violacea and Turbina corymbosa contain the same alkaloids in the same relative proportions, Turbina as containing lysergol and Ipomoea as containing ergometrine (ergonovine).

Phanerphoric or vision bearing plants.

The Aztecs hd teonanácatl, God’s flesh," the sacred mushroom, and teotlacualli, food of God, an unguent with ololiuhqui.

The eleven selected the apostle Mathias to succeed Judas by casting lots. The Church inveighed against divination in 300 C.E.

Ratio and metaphor as the topography of noesis.

Curings are performed at night in quiet. The ally speaks in voices or visions. Many Mesoamerican Indians consider tlitliltzin to speak so clearly and plainly as to render a shaman’s services moot.

Karma links thought to thought.

Lysergic acid n-(1-hydroxyethyl) amide has 1/3 to ½ the uterotonic activity of ergometrine. Isoergine: Hofmann: sedative, possible entheogen at higher doses. Clanoclavine: no outstanding activity. Elymoclavine and lysergol: excitation. Ergometrine and methylengonovine: Ott et al.: 2-10 mgs as entheogenic; Hofmann: uterotonic, homeostatic; Wasson: large doses psychotomimetic. Methysergide serotonin antagonist (used fo rmigraine), 4-12 mgs as entheogenic.

Turbina corymbosa: 0.012% alkaloids; bottle cap. Argyreia nervosa: 0.37%; 4-5 seeds. Ipomiea violaceae: 0.06%.

Wasson and Ott: the term seeds of the virgin probably refers to the grinder.

A critter at a mountain cabin met eyes with Pendell and the crickets stopped. He thought I don’t know your name and the voice in his mind responded the name keeps us apart.How did you do that? out loud broke the spell and the critter was gone.

Active psilocybe species in order of strength (based on Stamets 1996): P. azurescens, P. baeocystis, P. bohemica, P. semilanceata, P. cubensis, P. cyanescens, P. tampanensis, P. weilii, P. hoogshagenii, P. stuntzi, P. cyanofibrillosa and P. liniformans.

P. semilanceata is grass-loving, P. cubensis is dung-loving, P. cyanescens and P. azurescens are wood-loving chip-mound species.

Mydriasis, piloerection, increased body temperature.

Psilocybin, psilocin (psychoactive) and baeocystin amounts vary widely. Psilocybin dephosphorylates to psilocin in the body, DMT with a hydroxl group on the number 4 carbon of the indole ring.

Use of Andenanthera columbrina by healer in northern Argentina suggests certain ingestion modes to have profound bufotinine activity but several experiments demonstrate only some visual disturbance. Tested on prisoners they became cyanotic.

Pileus, gills and stipe of the carpophore contain tryptamines, young as seemingly stronger. Nutrients effect tryptamine content.

Letting the spirit take over, physical symptoms usually pass. 1-5 grams as light to strong. Age degrades activity, especially P. cubensis, and old shrooms can generate mushroom yawns.

Mesoamericans took mushrooms in chocolate.

Four hours, setting has import. The ally gives clarity and intelligence, healing presence.

Teonanácatl means flesh of the gods in Aztec Nahuatl.

Muscular relaxation is often a first stage.

Serotonin mediates the neuromuscular junction in lower orders of animals hence Dennis McKenna suggested psilocin as slug poison; slug brain as wet sacred knowledge undivided self and other. Dreaming > dancing > thinking.

Blas Pablo Riko (1919) considered teonanácatl a mushroom and still in use. Anthropologist Robert J. Weitlaner in 1936 witnessed a mushroom ritual. Ethnobotanist Richard Evans Schultes identified his samples as Panaeolus. Schultes and Weston La Barre in two articles in the Harvard Botanical Leaflets objected to the thesis of ethnobotanist William Safford that teonanácatl was peyote. Schultes and Reko collected a number of specimens, now known to be psychoactive, in Huaütla de Jiménez in Oaxaca. Poet Robert Graves passed the existence of Schultes’ field work to R. Gordon Wasson.

P. cubensis particularly can have variable potency, for which drying and storage seem more critical. P. semilanceata degrades minimally after years. C. B. Gold: P. cubensis contains an enzyme that breaks down psilocybin and psilocin; it needs water and oxygen.

Stamets: North American Psilocybes seem anthropophilic.

P. azurescens stores well dried, likes alder chips (hardwood), strong bluing reaction, associated on beaches with beach grass, Ammophila maritima. The mycelium likes cardboard.

P. cyanofibrillosa loves wood chips.

Psilocin interacts with 5-HT2 receptors, the serotonergic system. Almost all psilocin excretes in urine.

The poison path welcomes demons; create space for them and put some bodhisattvalike guardian in it. Learn its name. The dark side as fuel for the furnace. Give them food, clear water, incense.

Wasson sent Hofmann ololiuhqui which amazingly contained lysergic acid amide.

Pendell et al. made two kilos of acid.

Phenethylamines in terms of activity versus 5-HT2 receptor binding fall more or less on a line. LSD is almost off the chart by multiple receptor synergism.

LSD has the distinctive power of ego-death which Grof considered perinatal of birth trauma.

Watts went from Christ to Dionysus. Huxley saw lights. Ecstasy at the heart of existence; rapport into telepathy. Self-healings e.g. allergy to poison oak.

Mescal bean, Sophora secundiflora: caches at least 10,000 years old were in caves in the Rio Grande and Pecos area. Toxic, the beans contain cytisine and other guinolizidine alkaloids which act similarly to nicotine; acetylcholine receptors. Some reports say one-half a powdered seed is a dose. Boiling the beans can provide an emetic. The Coahuila used them for vision quests and at dances. Heightened tactile senses, fluid, sensuous.

Some Erythrina species contain alkaloids with effects like curare. E. americana reportedly contains cytisine and indole alkaloids; Rätsch reported use in divination, dreams and as an aphrodisiac. Broom, Genista spp., and many Lupinus spp., Laburnum anagyroides and possibly Cytisus scoparius contains cytisine. Certain Calaifornia and Alaska tribes used lupine shamanically.

Wichita and Tarahumara runners would eat mescal beans and peyote respectively.

Mescal bean: thanatopathia or daimonica.

Weston La Barre: mescal beans may have been added to distilled pulque called mescal, a tequilalike beverage from the agave plant.

Peyote, Lophophora williamsii, peyotl in Nahuatl, hikuli or hikuri for the Tarahumara or Huichol.

Phantastica.